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The American Rosae CrucisA Monthly Magazine Devoted to Science,

Philosophy and Religion. Official Org anof Ancient and Mystical Order Rosae Crucis.

Published by

Culture Publishing Company, 70 West 87th St., New York, N. Y.

T H O R KIIM AL EH TO , - Business Manager

Minister Publication, Editor-In-Chief

T

HE Am erican Rosae Crucis is published with the perm ission of the Publication Co mmittee of

the American Supreme Council, under patronage of Most Worshipful Grand Master General

H. Spencer L ewis, F.R.C., Imperator of the An cient and Mystical Order Rosae Crucis of United States of America. Annual subscription for the U nited States, Canada, and M exico,

$1.50; sing le copy, 15c. For eign countries, $2.00. Rem ittance s should be mad^ by draft on New Yo rk

bank or postal mone y order. Other remittances at sender’s risk. Entered as second -class m atter

February 14, 1916, at the Post Office at New York, under the Act of March 3, 1879.

A fter Jan . 1, 1!)17, the subs cripti on price will be $2.50 yearly. Fore ign $3.00.

STATEMENT OF OWNERSHIP. MANAGEMENTCIRCULATION, ETC. , OF THE “AMERICANROSAE CRUCIS." Published m onthly at No. 70W est 87th Street, New York, N. Y., requi red bythe act of August 24, 1012.

N ot e: —T he st at em e n t Is to be m ad e in du pl ic at e, bo th co pi es to be de liv er ed b y th e p u b li she r to th e po st m as te r, who wi ll se nd on e co py to th e T hi rdAssis tan t Postm aster -Genera l (Div ision of Classi fication), W ashington, D. C.. and retain the other in the flies In the post office.

Publisher—Culture Publishing Co., 70 W. 87th St. . New Yo rk, N. Y.

Editor—Ida Duncan Little, 209 W. 97t.h St., New

York, N. Y.Business Manager—Thor Kiimalehto, 234 67th St. ,Brooklyn, N. Y.

Owners—Culture Publishing Co., Inc. , 70 W. 87thSt., New York, N. Y.

Officers—W. H. Hlle, Pres., 1728 Chestnut St.,Philadelphia, Pa.: II . Spencer Lewis, Viee-Pres. . 130Po st A vc., New York, N. Y .; Tho r Kiim alehto , Secy.,234 67t.h St.. Broo klyn, N. Y.; Ja m es E, Tem ple,Treas., 255 Clark St., Jersey City, N. J.

Stockholders owning more than 1 per cent, of stock—W. H. Hile, 1728 Chestnut St., Philadelphia,t’a .: II. S. Lewis, 130 Po st Ave., New York, N. Y. ;Thor Kiimalehto. 234 67tli St., Brooklyn, N. Y.;Jam es E. Teple, 255 Clark St. , Jerse y City, N. J . ;Miss A. C. Campbell, Mount Vernon, N. Y.

Known bondholders, mortgages, and other securityholders, holding 1 per cent, or more of total am ountof bonds, mortgages or other securities—The Culture Publishing Co.

Average number of copies of each issne of this pu bl ic at io n so ld o r d is tr ib u te d , th ro u g h th e m ai lsor otherwise, to paid subscribers during the fivemonths p receding the da te o f th is s ta tement : (This

information is required from daily newspapers only.)

Signed H . SPENCER LEW IS.Vice-Pres.

T HOR KI I M AL E HT O.Secy.

Sworn to and subscribed htfore me this 27th dayof June. 1916.

ISIDOR PLATO,Term expir es March. 1917. No tary Pub lic.

Table of Contents

Page

What is Illumination .............................................. 3

Humility at the Threshold ................................... 7

Socialism from the Rosa e '^Crucian

V i e w p o i n t................................... ....................... . . 8

The Stars of Marie Antoinette........................

9The Temple of Fame ........................................... 13

To be Spiritually Hungry ................................... 14

Moria-El, The Illustrious ................................... 16

Page

Why is Some KnowledgeHeld Se cret? .. . 19

The Meeting ........................................................... 20

Authoritative Statement Regarding Dr.

Rudolf Steiner .................................................. 21

Preliminary Study for Initiates......................

22Jesus, The Nazarene ......................................... 27

The Simplicity of Truth ..................................... 29

Book Review ........................................................... 30

n30

Ex- Cathedra

G ) '

E ]S

i



T H E A M E R I C A N R O S A E C R U C I S

Important Announcement to Initiates and

Members of R. C.HE call from those who are about

to be initiated into the Order for matter which might be read and

studied as preliminary instructions,as well as the constant requests

from members in the First, Second

and Third Degrees for “home study” has ledme to consider ways and means of meeting such

requests.I fully realize the value of some preliminary

instruction before taking up the lectures of the

First Degree, and I likewise appreciate thevalue of good, helpful home reading in connec

tion with the lectures of the various Degrees.

The difficulty has been to recommend such

books or papers as are , first, advisable and he lpful rather than perplexing and contradictory

to our work and teachings, and secondly, such

of these as are still published or obtainable at

nominal prices.

There are a number of books which I wouldthat all our members might read, but mostcertainly I cannot recommend such as only

a few could possibly afford to obtain andthereby leave others with the benefit of such

reading.Also, since we are not a publishing firm in

the sense that so many movements are in thiscountry, we have not, nor will we, publish

books for our members to buy at va rio us prices

and thereby commercialize our work.

Our secret teachings and philosophies will

never be put into books to be sold to those whoare willing to buy—regardless of their quali

fications. This alone has done more to make

so-called Rosaecrucianism appear ridiculous in

the eyes of the learned than anything else and by our very re fusa l to co nd uc t our work on a

book-se lling plan we pro ve the ho ne sty of our claims.

But there are many excellent books written

in the years gone by which contain excellentreading as an adjunct to our lectures and

these I shall attempt now to place in the hands

Page Tivo

of our readers by the simple method of reproducing them in whole or in part in this magazine. Also will be published special papers

by our own advanced workers for the as si st ance of those who wish good reading. W her

ever wfevpublish copyrighted matter we will buy or othe rw ise legitimately secure the righ ts

to such copyrig ht. In this way some very rare books and pa pers wh ich would othe rwise cos t

many dollars will be given economically to our readers. The editing of such books and pa

pers means addition al work and an additiona lcost in publication, but it means a great saving

to our members and gives all an equal opportunity to read such works as even the most

astute of commercial Rosaecrucian movementshas not offered as “secret” teachings.

Therefore, beginning with this issue therewill appear in each number a complete paper,

book or section of a book classified for proper

“D egree” reading. In this issue is a typical

example of the special papers being prepared

and while this one is for the Initiate, there will be othe rs for th e advanced members. (O ur

members will note that the language used is sodevised that those not Initiated will not un

derstand the full significance of the pointsdwelt upon.)

Because of the extra costs, each issue of themagazine will be 25 cents per copy hereafter,

although the subscription price will remain

at $1.50 per year until the January, 1917, issue,

when the yearly price will advance to $2.50.Save all your coming issues and you will havean encyclopaedia of knowledge, rare and val

uable, and never before published in such

handy form.

The magazine, although primarily published

for members of the Order Rosae Crucis, is and

will remain a public metaphysical magazine,open to subscription from individuals, whether

pr ivate stud en ts or mem bers of th e Order. Itwill strictly adhere to reason and science in all

its branches.

THE IMPERATOR.



June, 1916

Ma n u s c r i p t s

should be typew iilten

on one side of paper only,

and should be accom

pa nie d by pos tage to cov er

cost of possible return.

Agents are appointed inevery part of the world to

whom liberal inducements

are offered and exclusive

territories assigned.

Inland Subscription $1.50 yr. Foreign “ $2.00 yr.Single Copy . . 15 etc. Copyright, 1915, Culture Publ. Co.,

70 W. 87th St., N. Y.

3̂ Volume 1 Number 6

TH E American Rosae

Crucis is issued on the

first day of the Month, by

the Culture Publishing Co.,

7 0 W . 8 7 t h S t. .New Yo rk .

A ll communications should

be ad dress ed to the co m pa ny . Remi ttanc es ma de

by N . Y . Bank Dra ft or

Postal Money Order.

Inland Subscription $1.50 yr. Foreign “ $2.00 yr.Single Copy . . 15c ts. ^

W hat is IlluminationBy Hatchuep

HE strong spiritual current sweep

ing through the world at the present time is, on its onward march,transforming the religious, philo

sophical and scientific thought of all coming under the sway of its

magic wand, and asserts, most emphatically

that the existing confessions and religious so

cieties are fast approaching the end of their reign, that a new, all-embracing religion of

the future must develop and is in formation,into which all existing religions will finally

be consumed. This thought is not new. Eve ry

religious society believes their beliefs and arti

cles of faith will at last make their way intothe h earts of the people and conq uer the w orld.The various Christian religious sects, as well as

those of other great world religions have madethis error, looking with pity, and at times

even with contempt, on the followers of other faiths, whom they have called infidels, unbe

lievers, atheists, etc.

As this hope, which all religious sects seem

to nourish, is unfounded, it will have to bedecided upon as to where the truth is to be

found and which philosophy is the absoluteone, the only true philosophy. T.his is a point

which never will be decided, and the reasonis because of the object of human existence,

which will be considered as we proceed.

A great change is coming over us, and every

year makes this change more evident. Wh enwe think of the wonderful changes since the

beginn ing of th is century, we are convinced

that the mental revolution now approaching isoverturning old principles, ideals, customs,

laws, ethics; things sociological, philosophicaland metaphysical, replacing them with new

things. All feel the pain of trava il and theunrest preceding the New Age, but we know

not the cause nor the remedy. False prophets

are arising on every side purporting to be ableto show the Way to Truth and Life, whilemen are running hither and thither, vainly

seeking the balm for agony of soul and mind.

They find not what they seek for relief can

not come from the outside, but from within,

as has been said by one thousands of yearsago: “Neither shall they say ‘Lo here’ or ‘Lothere’ for behold the kingdom of heaven is

within you.” Even human relationships are becoming strained , and the people are tir ed of

the dishonesty, the hypocrisy, and are struggling to arrive at truth and honesty in thought

and act, in religion, business and in the home.

The way of redemption will not be discerned

until man refuses to be deluded by appearances, by false prophets, and will turn his gazeinward and come to a realization of the One

Life underlying all existence.All religions have certain dogmas which are

accepted as absolute truth by the people, the

doubting of which is declared to be sinful andwill be punished, here or hereafter. Through

a zealous keeping of these dogmas and theunsparing persecution of all who dared to

Page Three




think otherwise, the churches have created for themselves a powerful authority and position,

which, however, instead of helping to bring

the various confessions of faith nearer to each

other, served, on the contrary, to sever them

more and more.This is a very natural result when we take

in consideration that all true faith is based

upon spiritual perception. I cannot really

believe an ything un less I have ar rive d at some

knowledge of its truth. A blind faith is pos

sible only to him whose intellect has not beenawakened and who is not in possession of

spiritual perception. There was a time whenthe education of the people seemed on a com

pa ra tive ly low level, and man made li tt le useof his intellectual faculties. W hen his mate rial

necessities were supplied he was satisfied and

gladly left the care of his soul to the church.The advance of science has brought about

a change, and the increasing knowledge of thenatural sciences among the common people

has increased the intellectual faculties, so that

we can no longer truthfully speak of the blind

faith of the people in general. Man now demands a certain compliance of what he is to

believe with th at which science teaches him isactually true. Wh en these contradict each

other man now accepts what appears to be

logically and reasonably right, and he rejects

tha t which is a matte r of belief only. The

educated man will accept by faith only thosethings which do not seem to him to be impos

sible or contrary to his scientific observations.

Here we find the g reat stumbling block and the

broad road to perfect unbelief , upon which in

deed many have entered. In the first place,

science is not able to explain everything; in

fact only the sm allest portion of what we know

of God and His mysterious workings, and then

again, it is that very same science which ac

cording to the individuality of the investiga

tor, has brought forth the greatest men of faithas well as the atheist.

Scientists have found upon the same roadof investig ation both faith and unbelief. The

inner development of man is never dependent

upon the accumulation of obscure knowledge.

As long as God shall, therefore, be discovered

by th is wa y alone, science has produced the

atheist: but whoever learned through his sci

entific investigations, to grasp the spirit, living

and working within the manifested works of

God, must of necessity have found God like

wise. Spiritu al religious activity does not con

sist in the mere intellectual and eloquent dis

sertation and expounding of certain verses of Scripture and articles of faith derived there

from, but in activity according to spiritual

knowledge attained by the individual realiza

tion of uncha ngeable truth . The essence of religion,is “Love God above all and thy neigh

bo r as tHyself .” Thi s concise statem en t con

tains confession of faith, instruction for the path of attainmen t and the law, th ree in one.

If man will act accordingly he is doing all that

can be done, and no believer, be he known by

whatsoever name, can offer any objection or

criticism. The Jew, the Turk, the Chinese, the

Hindoo, will not only extol his actions but willaffirm their own devotion to religion by their

aspiration to do likewise.Why is it, then, when all religions may be

contained in one sentence, that we have so

many confessions? Very simple. Although

man well knows the command, never yet hashe governe d his acts accordingly. Wo uld

strife of religions, conflict of confessions, the pro ud, despising, co ntem ptuo us at ti tu de of one

to another be possible if each man “loved Godabove all and his neighbo r as himse lf” ? W hat

is it that separates the creeds? A mere matter

of opinion, and opinions themselves changewith increasing light. W hat I may call un

belief to-day, may very sh or tly be presen ted

very forcibly as truth. It is the self-denying

attitude toward our fellowman that can alone be of value in de te rm in ing the moral grow th,

and this depends upon spiritual perception and

illumination.This illumination is based upon the com

mandment of all religions, to love God above

all and thy neighbor as thyself. Whoever

enters upon this path will have a harmonious

philosophy of life, man and th e un iverse, andoccult sciences; a philosophy that will disclose

to him all the mysteries of existence, the riddle

of the universe, the problems of the past andfuture; a philosophy that will bring to him

contentment and enjoyment during his earthly

pi lgrimage, an d will su stain him in his ap proach to the seem ing darkness of the world

Page Four

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beyond. This ph ilo sophy will be his witho ut

the citation of spirits, submittance to ecstasy,

or mediumship, for all that is needed is a clear

faculty of reasoning and observation, the fun

damental foundation of all true illumination.The wisdom of the Illuminated consists in man

knowing himself, because in him God has

placed his eterna l word, by which all th ings

are made and upheld, by which he is capable

of knowing all things in time and in eternity,

the lost word, lost to the a verage man, searchedfor by the Freemason and finally found by the

Illuminated. Let the inquirers and searchers

into the deep mysteries of nature, learn first

what he has IN himself, before he seeks, outside of himself, and by the divine power within,

let him heal himself, and regenerate his soul.

Then he may go on prosperously seeking themysteries and wonders of God in nature. Whenhe has knowledge of the microcosm he cannot

long be ignorant of the macrocosm.

The Illuminated hold, with the sages, magi

and hierophants of every age, that man cannever find without what he does not seek for

and discover within. It is for this reason that

we say to you “Know Thyself” for within thee

is hidden the treasure of treasures. The searchfor truth can only be made in one way, and

that is the path of illumination. This illumi

nation cannot be obtained from astral bodiesor astral shells, from earth bound spirits or

even from the spirits of just men made perfect, but can only be built up by the individual

conscious union with the universal consciousness of God.

To become Illuminated man is called uponto exercise his reason, not to sacrifice it. The

Illuminated is not tied to creed or dogma, but

is concerned with the attainment of knowledge.All that is required of the neophyte is that he

be posse ssed of sp iritu al aspi ratio n. Sandi-

vogius, one of the adepts, referring to the useof reasoning faculty says: “The most high

Creator was willing to manifest all natural

things unto m an, therefore He showed *thatcelestial things themselves were naturally

made, by which His absolute and incompre

hensible power and wisdom might be so muchmore freely acknowledged; all of which things

the Philosophers in the light of nature, as in

a looking glass have a clear sight of—but they

were willing to speak of these things onlysparingly and figuratively, lest the Divine Mys

teries, by which nature is illustrated, should be discovered by the un wor thy, which thou ,

if thou wouldst know thyself mayst easily com prehend.”

Illumination cannot be taught, or learned in

a school, as other sciences may be studied, but

the inner revelation comes from the infinite

spirit to the soul of man thirsting for truth

and spiritual knowledge, and the turning fromworldliness will open unto him the inner sanctuary, which will be to him a light whereby

he may discern the laws of God. Our heart

is the schoolroom; the indwelling divine spark

the teacher (Gen. 2-27) ; the co nstan tly mani

festing innermost spirit, striving for realiza

tion is the teacher. The schoolhouse is theentire mundane physical universe, offering the

grand method of intuitive instruction.

Illumination, therefore, requires the individual awakening of the self through the will,

and progress is not dependent upon the amountof knowledge acquired, but the truth which

is perceived. To discern the truth and to fol

low it requires much more penetration than the

memorizing, disputing, sophisticating, pervert

ing and misrepresenting an amount of learn

ing, which is all that is necessary to make a

scientist. Any school can produce a scientist,if he will study their textbooks, but illumina

tion cannot be acquired in this way. Althoughthe degrees of illumination do not enable aman, with the knowledge of how something is

accomplished, to actually do it, this is because

his physical body is subject to such limitations.Yet illumination will satisfy man fully, for

nothing will remain to him a mere hypothesis,for only that will be real to him which he has

perce ived as such.

The teachings acquired by illumination may

not always be demonstrable by a superficiallogic. The life, however, rising from these

teachings needs no further evidence by the

soul standing in its light. The knowledge cannot be imparted to others, unless they have

acquired the same degree of perception, for each can only accept that which he can com

prehend, and is therefore his own achieve

ment. Here we note a gradation of percep

tion. One may not be able to believe tha t

Page Fiv e




which to another is an irrefutable truth. This

is true in science, but here the deficiency inlogic is too often replaced by the high pres

sure of authority. The Illuminated does not

need to support his views by authority.As long as perception is accompanied by a

feeling of the truth, no logic will be able to

br ing fo rth any evidence in su ppo rt of or an y

counter evidence against the truth for this pe rception and feeling is st ro ng er than all the

superficial conclusions of logic, and determines

its acception or rejection. W e often hear the

rem ark: “You demo nstrate this plain enough,

but I ca nn ot believe it .”

To develop this inner sense of truth andguide it aright is the object of the Illuminated

for without His guidance man is apt to travel

in the paths of fanaticism and enthusiasm, or

of obstinacy and stubbornness. In these lower planes you wil l never find the Illuminated , for

tranquility of mind and the inward peace of

one who has achieved are distinguishing characteristics of the true Illuminated.

There is but one fountainhead of all higher

knowledge and that is eternal truth, or God-

Consciousness. From this center of all wisdom, love and power, embracing the concep

tion of God, descends into the finite creature

rays of light where from, according to his in

dividual faculty to utilize, all his notions of

God and His workings have originated. The

prim itive tr uth ha s ex isted in all ages, but thefaculty of perception is subject to evolution.

Primitive truth contains infinite space and infinite time, and is in itself perfection.

The creature, with his starting point of self-

consciousness, glows through its constantly prog ressing sp iritua l insigh t in the longing

and striving for perfection, and arrives thereby

to an activity that must include higher andhigher rounds of evolution, without end, be

cause this very activity is equivalent to thedesire to embrace the infinite. This leads to

ever progressing higher rounds of spiritual

achievement. The traversing of lower planesof existence, especially those of a material ex

istence, is required, as long as this perception

has not yet blossomed into knowledge. The

more pure the idea of God, the clearer it comes

to consciousness what it means to be in theimage of God (Gen. 1:27). If man would dis-

Pa^ Six

cover the image of God that he knows is

within himself, he will have to study himself,

in order to arrive at the right contemplation of

his Creator. This is the path the sages have

taught, and in this manner they have themselves arrived to the true contemplation of

their God.

Man adapts his physical body and habits of life to laws of nature, and learns from nature

suggestions in his study of himself. Thu s he

arrives d t a knowledge of his true position increation. Men will always harmonize his out

ward expression with his inward perception of

truth and in this way he creates the special

form of his perceptions. Fo r this reason, theOccident and the Orient seem to be direct op

posites , but af te r the ou te r forms de teriorate

the essence of truth will be found to be one

and the same. We re this not true sages of the Occident and the Orient would not have

arrived to a knowledge of God through Illumi

nation. The sages translated the inner illumi

nation into the language of their people. Weare not surprised then, at the similarity in

religions, for since inner illumination is the

mother of all religions and philosophies, what

is more natural than the children should resemble one another.

It is entirely wrong, therefore, to believe that

existing forms of religions have been derived

from older religions. The primitive source of

truth has not borne one great religion fromwhich all arise, but each individual, giving him

self to the expression of his inward tuition bears a relig ion . Re lig ion is the sum to ta l of

our perception of truth, and it brings us nearer

to God and will unite us with Him. Perception of the truth has never been confined tonations, nor has Omnipotence at any time with

drawn from its creatures. It is often main

tained that the time of revelation is past. Thiscannot be true, for it would be confining God

to time and space. Eith er there never has been an y revelatio n, or th er e is and ma y be

revelation in our own day and in our owncountry.

Asserting that such revelation did exist, and

does now exist, it stands to reason that the

revelation given to our own age must make

the most direct appeal to the present generation, because the external forms and presenta-



MT H E A M E R I C A N R O S A E C R U C I S

tion of such revelation and teachings will har

monize with our present range of vision and

habits of life. W e must not expect the teach

ings of any of the enlightened sages to be ex

haustive, nor should we be surprised to findmuch of the human and imperfect still cling

ing to such teachings. The teache r can only

transmit the truth in proportion to his perceptive faculty, as well as his faculty of com

munication; others who penetrate deeper may

be ab le to dem onstra te more, or pe rhap s com

municate it in a clearer manner. At all times

it would be but his personal opinion born of

his own perceptions, in the spiritual sphere

constituting his own self. In as far as this self

is involved we therefore will not hold the sys

tem itself responsible, any more than we couldcondemn science when fanatics, plying as

ph ilo sophers, produce nonsensical rubb ish ,

which they present as philosophy. The Illum i

nated, however, is in possession of sufficient

means whereby he may recognize the border

line between truth and error, and he will rarely

become the vict im of illusion.

Humility at the Threshold

(A Rosaecrucian Exhortation of the Midd le Ages )

T ranslated by “P rofund is" 111.

T the threshold I stand before my

God as but dust and ashes. If I

count myself more, behold Thou

standest against me, and my iniqui

ties bear true testimony, and I

cannot gainsay it. Bu t if I humble

myself and bring myself to naught, and shrink

from all self-esteem, and grind myself to dust,

which I am, thy Spirit will be favourable untome, and Thy L ight will cast its rays upon m e;

and all my self-esteem, how little soever it be,shall be swallowed up in the depths of my

nothingness, and shall perish forever.

At the Threshold Thou showest to me myself, WH AT I AM, what I was, and whither

I have come: SO FOOLISH WAS I AND

IGNO RA NT. If I am left to myself, behold

I am nothing, I am all weakness; but if sud

denly I face the Spirit, immediately I am made

strong, and filled with joy. And it is a greatmarvel that I am so suddenly raised up and so

graciously illumined by Thy Light. 'All this is the work of Thy Love which

freely goeth before me and succoureth me inso many necessities, which guardeth me also in

great dangers and snatcheth me, as I may truly

say, from innumerable evils.

Therefore will I approach the Threshold

with humility, and without hope or desire for

material reward will I seek permission to come

into God’s Temple.For a little reward men make a long journ ey;

for eternal life many will scarce lift a foot once

from the ground. Mean reward is often sough t

after; for a single piece of money sometimes

there is shameful striving; for a thing whichis vain and for a trifling promise, men shrink

not from toiling day and night.

“I,” saith my God, “taught the masters and

the Great Prophets, from the beginning, and

even now cease I not to speak unto them; but

many others are deaf and hardened against my

voice; many love to listen to the world rather

than to God, they follow after the desires of the flesh more readily than after the good

pleas ure of God. The wo rld promiseth th ingstha t are tempo ral and small. I promise things

that are great and eternal, and the hearts of

morta ls are slow to stir. W ha t I have prom ised I will give; what I have said I will fulfil;

if only Man remain humble and faithful in my

Love unto the end. Therefore am I the re

warder of all good men at the Crossing of the

Threshold.”

Page Seven




Socialism from the Rosaecrucian Viewpoint

If by Socialism we mean that advanced state

of society, where each integral part considers

the welfare of the many, we as Rosaecrucians

desire to be classified as such, because we

cherish the idea of an ultimate social order which may be regarded as the perfect civiliza

tion, through the uplifting, the education, of

the individual member of society. W e also

hold that the coming social state will be builtupon and maintained by those occult facts

and mystic principles we are now endeavor

ing to bring before the American public.

We believe the American principle of government is a foundation rock for that social

istic state we are striving—liberty balanced byresponsibility, guided by logic, restraint, con

dition and experience.

Will the time come when the individual will

be tr uste d to exercise his own wi ll with pe r

fect freedom? In wha t degree will the state

rule? Those are the questions of most im

porta nce.

From the exercise of personal rights come

those moral qualifications upon which true gov

ernment rest—responsibility, self reliance, pru

dence, temperance, thrift, caution and foresight.

Our forefathers held the principle that the

government is best which governs least, whichgives full liberty to each individual to follow

his own inclination, to think what he pleases,

to do what he pleases, when and as he pleases,

so long as he does not interfere or injure his

neighbor.

The se principles are purely socialistic. So

cialism favors a co-operative state of govern

ment where the interests of the many are in

volved. It does not destroy the personal lib

erty, which is the motive power of action, andwhich throws men on their own resources,

compels them to act and think for themselves.

The perfect state as we see it must be en

tered into peacefully, willingly and gradually

and by nearly unanimous desire on the partof the 'governed, by curing the present state of

its abuses and ills, throug h enforcem ent of laws

of public interest, acquiring a healthy and sta ble progress .

This progress can only be gained by raisingthe standard of responsibility, right and jus

tice of each individual comprising a part of the state.

It is only in construction we are able to re place un de sirable conditions. The de stru ct ionwill take care of itself, because the old conditions will become obsolete. A revolu tion could

never establish the social propaganda. Its fruit

would be ruin, riot and blind frenzy.

Much has been ascribed to Socialism that is

anarchism, and the two are as different as

night and day. Anarchism is the very opposite to co-operation and nothing else than the

absence of the state or government, with nolaws, institutions or functions, no order or

justice. Socia lism is founded on co ns truc tion ,

anarchy on destruction. Socialism means brotherhoo d, an ar ch y means selfhood. Social

ism favors freedom with consideration for oth

er’s rights, anarchism favors unlimited license.

The two, so often confused, have nothing in

common. Socialism as we unde rstand it is

dealing with problems according to Natural

Laws, visualizing the perfected human being,

in a perfected government.CONSTANTIA.

Page Eight



t


The Stars of Marie Antoinette

By Ida Duncan Little

N look ing back over the pages of

history there are found certain

characters which appear to be crea

tures of destiny; whose path

through life is determined by forces

outside their own control and

whose every act unconsciously contributes

toward a certain fate. Prom inent among these

is the unfortunate Queen of France, Marie

Antoinette.

The configuration of the stars which repre

sented this soul and called it again to earth on

the second of November in the year 1775 wasof a troublous nature. On that day occurred

the terrible earthquake and tidal wave at Lis

bon where prob ab ly th ir ty thou sand lives were

lost. At this period began the Seven Years’War. About this time began the stirring of

forces which would terminate in the French

Revolution. Voltaire awakened thou ghts of

liberty in man and Rousseau called upon himto return to nature. Au stria desired greatly

the French alliance, and its empress, Maria

Theresa, used every diplomatic means to fur

ther this end.

Such was the canvas upon which appearedthe tragic figure of Marie Antoinette.

She was the youngest daughter of Maria

Theresa of Austria, and her husband, Francisof Lorraine, a man of much refinement and

some learning, who, at the birth of the child,was greatly oppressed by premonitions of evil.

He had her horoscope drawn and probablysaw there much of her future life and also the

reason of the close affinity between her and

himself, for she was always the child of hisheart.

In this chart the early degrees of the sign

Cancer are upon the ascendant or easternhorizon with Mars rising in the first houseand this soul was a true daughter of the

moon and Mars. In appearance she wasstrongly built, large of feature, with heavy

reddish hair above curved eyebrows. In tem

pe ramen t impetuous, excitab le, changeable,

ever active and fond of mimicry. The moon

unfortunately stands inharmoniously related

to the two so-called malefics, Saturn and Mars,

and as it is the ruler of the life, misfortune

mu st follow. The moon, also, indicates thewomen connected with the life, and women bro ught much tro ub le to Marie An toinet te .

Her mother arranged her marriage and the

Countess de La Motte instigated the great

scandal of the Diamond Necklace, both events

leading directly to her tragic end.

During childhood her education was muchneglected. Living the greater part of the year

at the country house of the Hapsburgs and

speaking only the German language, she was

allowed to run wild the greater part of thetime. At fourteen years of age she could

scarcely write and a temperament greatly in

need of being taught self-control had been

allowed full freedom. The bad aspects to themoon would account for these conditions.

At this time the decaying throne of France

was occupied by Louis XV and, as his sonand heir had lately died, his grandson, a sickly

lad of fifteen years, was heir to the throne and became in tim e Louis XVI of trag ic fame.To effect a marriage between this boy and her

youngest daughter and thus perfect the

French and Austrian alliance was the intense

desire of Maria Theresa and she finally suc

ceeded. Marie Antoine tte was brou ght to

Vienna, taught French and the manners of

courts and in her fifteenth year sent to France

and married to the Dauphin, her mother feel

ing that she had accomplished much both for

her daughter and the Austrian interests.

Imagine this child, dressed as a woman passing through the gorgeous ceremonies at the

Austrian court. The excitement, the deference paid her, he r wonderful clothe s in which she

took so deep an interest. Then the long jour

ney of two weeks to Paris looking forward tothe renowned glories of Versailles. The meet-

Page Nine




ing with the old King and all his court out

side the city, and the meeting also with the

first French woman to bring trouble upon

her, the Du Barry, the favorite of the King.

To be a king or queen is to be a symbol, a

living symbol made by the nation itself andsatisfying in man the desire to look upward,

the desire to rely upon something other and

greate r than himself. The power of this sym

bol must be conserved by ri tual , dign ity and

splendor. It mu st appeal to the emotions and

keep alive in man wonder, veneration and awe.

This was especially true of the French nation.

Before it awakened and realized the meaning

of independence, the power of these symbols

held it in bondage. The persons of the king

and queen must be sacred, their word a law,

their actions above criticism. To occupy this

position was requ ired a ma n and woman ca pa ble of su bm itting them selves to routine, conventions, pomp and ceremony. Long lines of

sovereigns inherited this quality and, at last

came to regard themselves as beings of a dif

ferent mould. Marie An toinette possessed this

pride of kings, but he r impulsive , ar de nt , ill-

disciplined nature would not submit to the re

strictions of courts.

At the time of her birth the great planet

Uranus was shining directly down upon her

from the midheaven. To the sun in the sign

Scorpio it spoke in friendly terms, but upon

Mars, powerful, and upon Mercury its effectswere hars h and evil. The vibration s of this

plan et always make for freedom, for a dis like

of constraint and convention and when placedin the midheaven and tenth house it will cause

scandal whe ther deserved or not. Being inrelation to Mars, which so largely ruled the

life, its effect was intensified. The scandals

that assailed Marie Antoinette were great in

number and far reaching in their effects, re

sultin g finally in her death. Like mo st scan

dals they were built on slight foundations and

grew to enormous proportions; many of them

were entirely unjustified and all exaggerated.Self-willed and unrestrained she undoubtedly

was, yet she was chiefly a victim to the thoug ht

and movement of the period and the reaction

of men from their decaying symbol, the houseof the Bourbons.

The first few years of her life at Versailles

were years of some bewilderment. There was

in her character a certain honesty and sim

pl ic ity which she inhe ri ted from her mother

and this ever prevented her from understand

ing the character of the French people. Their

hardness, their brilliancy, their subtlety, shenever fully comprehended and it caused her

to make many mistakes in later times when

she had political influence. Bu t at this time

her love of social pleasures, which had such

an effect on her life, developed rapidly. Danc

ing, masked balls, extravagant dressing, ad

miration , filled her days and nights. As the

years passed her love of gems, of gambling,

of acting, acquired strength and here must be

considered the fifth house of her horoscope.

This house governs all the affairs above

mentioned and is fully occupied by four

planets, the sun and Venus close to gether inScorpio, with the moon and Jupiter in Libra.

As a consequence the activities of this house

are over developed in the life, and these same

activities produced the scandals that destroyedher. To under stand this character more

clearly the trine of the water signs (the signs

governing the emotions) must be considered.

Cancer rises with Mars in the first house;

Pisces occupies the midheaven with Uranusand Scorpio contains the sun. This trine gov

erns the life and, consequently, it is a life of

emotion, while with Uranus at the apex this

emotion will be uncontrolled.When Marie Antoinette was about nineteen

years of age, Louis XV. died and she became

Queen of France. She had been fond of theold King; she was fond of the new one, her

husband, Louis XVI., but she could not recon

cile herself to court restrictions. In this the

modern mind can but sympathize with her.She must not receive a glass of water except

from the hand of the lady of highest rank

about her; when she talked to an old gardener

her ladies complained to the King who, to hiscredit, said “L et her be.” She must dine once

a week in public while thousands of the populace from the streets walked by. She must

pr ay in pub lic . She mus t be criticized or ap

plauded by th e public a t every move, and who

can won der at her rebellion. Still her indis

cretions increased. Long sleigh rides about

the country and through the city without es

Page Ten




cort; gambling for large sums; childish interference in state affairs while her mother

scolded from Vienna in a long series of let

ters; reckless extravagance in all directions.

Paris was amazed and shocked; finally Pariswas angry.

By the time she was twenty-five years of

age the sun, by progression, had entered the

fiery sign Sagittarius in aspect to Jupiter in

the fifth house and under this direction there

developed her love of acting and the openingof her little theatre at the charming Trianon.She acted well, the King applauded and at

first only the royal family were admitted. But

soon all her friends must come and with themcame her enemies, always many in number.At this time, also, her power in every way

increased und er the influence of Jupi ter. Anheir was born and the people grew more

friendly toward her. This, alas! was but an

interlude.

As the sun progressed it came, in her thir

tieth year in evil relation with the great Ura

nus, so unfriend ly to this soul. He r mothe r,

Maria Theresa, having died, her brother, Jos

eph II., had ascended the throne of Austria

and he constantly demanded that she do thisor tha t under the alliance. She received the

nickname of “The Austrian” and was looked

upon with suspicion. Fo r some years now the

finances of France had been in an extremely perilous condition, one min iste r af te r an othe r

had failed to retrieve them but always Marie

Antoinette demanded money. Money for Aus

tria, for her jewels, for her friends, for all her

many extravagances and the people murmured.

One of the people, an author and a wit

named Beaumarchais, wrote a comedy called

“Mariage de Figaro.” This play excited an

enormous sensation. It was a satire upon thegovernment, upon royalty, upon all estab

lished things. The King, acting as censor,

forbade its production, but every ort$ read it

and laughed; the aristocracy itself laughing^atits own caricature and reciting whole pagesof the comedy. Finally it was produced pri

vately, and yet later the King, under pressure

from the Queen, allowed its production at theComedie Francaise. All Paris was there and

all Par is found reasons for their hatreds. So

again the people murmured.

There now arose that strange romance of

history, the story of the Diamond Necklace.

This scandal was called by Napoleon in later days “the gateway to the tomb of Marie Antoi

nette.” It is an intricate tale of intrigue,

forged letters, wonderful jewels, ambition,

avarice and evil. The Queen, entirely inno

cent, was yet the center around which the plot

revolved. She was supposed to have purchased

a necklace of great diamonds paying for itnearly half a million dollars. This at a time

when the government was bankrupt and the

people gr oaning un de r taxa tio n. W he n thestory became known to the Queen her nat

urally hot temper was roused to great heights

and she demanded of the King that all the pe rsons implicated be bro ug ht to a public trial.

Here again her destiny shown by the planet

Mars in aspect to Uranus guided her foot

steps. It was a fatal move.

The King agreed to the trial and the Car

dinal de Rohan and Madam de La Motte with

all the others included in the plot were ar

rested. All Fran ce was stirred. A cardinal,

a prince of the church and a member of the

oldest aristocracy broug ht to tr ia l! The anger

toward the Queen increased with the belief

in her guilt. The C ardinal was tried and acquitted by a government which hated the

throne.

The effect upon Marie Antoinette was tremendous. He r health suffered and she remem

bered an old warning given by he r mother

that her thirtieth year would be a critical one.

She knew the calumny would not be lifted

from her and she began to feel a sense of

doom. She realized for the first time how

gre at was the hatre d of the people. She was

sobered and paused to think.

As a life advances the influence of the sun

in the horoscope becomes stronger. The underlying forces of the nature come into greater

activity. The sun in Scorpio never denotes aweak character; it is always strong whether

for good or evil. As the individ uality of the

Queen began to assert itself the dignity and

force of Scorpio came to her aid while Marsgave her great courage. The last seven years

Page Eleven




of her life inspire admiration even though her

mistakes in politics were numerous. She

became a power in the go vernment, th e advisor

of her husband.

In the year 1785, when Marie Antoinette had

reached her thirtieth year, the forces of the

Revolution were advancing rapidly. For the

next six years, until the royal family was im

prisoned in the Temple, wa s a perio d of con

stant change and intrigue between the leadersof the Revolution who desired to destroy the

throne and Louis XVI. and his friends.

During this time the Queen was very active. *

She had much influence over Louis and

effected many people by the charm and magnetism of her personality. She had always

the desire of the soul under Scorpio to domi

nate, to control, but was without the wisdomor judgm ent to organize. She could not com

preh end democracy and had a profound con

temp t for the masses. To build up the throne

and restore Louis and herself to power was

her great endeavor. As the people realized

this their hatred toward her grew to great

propor tion s. She was th e pe rsonal ob ject of

attack by all classes; her nicknames “Madam

Deficit” and “The Aus trian.” She brough t

Necker in to power and he failed. She im

plored th e aid of he r bro th er of Aus tr ia andin a day he died. Mirabe au would have as

sisted her but fate removed him by death. Theflight of the royal family was unsuccessful and

they were brought back to be imprisoned inthe year 1792.

During this period, from her thirtieth to her

thirty-sixth year, the sun by progression had

passed in to Sa gi ttar ius, in evil aspect to U ra

nus, so all plans failed. Other evil influences

among the moon and planets assisted as the

life drew onward to its fearful climax.

From the Temple Louis XVI. passed to the

Guillotine and on the sixteenth of October,

in the year 1793, Marie Antoinette suffered

the same fate. He r death was preceded by a

pa inful im pr ison men t in the Conciergerie and

a still more painful trial. The physical suffering of her death was as nothing compared

to the suffering of her soul under grief and

indignities. It requires much imagination and

a real understanding of the Scorpio nature tocomprehend even dimly what she had to

underg o. To feel the hatre d of one person

causes suffering; but to be hated by thousands;to* be gree ted everyw here by black looks and

st range sile nc es ; to hear insults and nicknames

shouted by unruly m ob s; to feel mad passions

directed toward her, both as a symbol of adecadent government and as a personality; to

feel all this what must a woman of her pride

and dignity have endured!

This was a soul that responded to all the

vibrations of the planets as they played upon

it as a child responds to its surroundings. Ithad not progressed far enough to govern its

stars. Saturn had yet to teach it self-control

and idealism.

As we observe life we see that as man ad

vances, as he develops, nature more and more

obeys his behests. In savagery the wind and

rain beat upon him; the cold and heat cause

him suffering; the lightning affrights him and

he is the victim of nature. But when the in

strument has been perfected so that it can be

bet te r used by un iversa l intelligence, na tu re

becomes the slave and man the master. So

in relation to the stars, as greater knowledgeis obtained man may rule them. He may not

pr ot ec t himse lf from the vibr at ions play ingupon him, but he may be the magician and

manipulate the vibrations as his will dictates.

Knowledge is the road that all must travel to

reach this end. W e must understand the lawin order to create, in order to be the magician.

So Marie Antoinette in future incarnations

will have gained that knowledge which will

enable her to walk the path and escape the pi tfall s. Fat e will no t dictate, but will be her

slave, while the stars will bow before her and

obey all her commands.

Page Twelve



Hile Temple of Fame

By J. A. Edgerton

“How far axCaj? is {he Temple of Fa me ? ”

Asked a youth at {he dav?n of day;

A n d he toiled and dreamed of a deathless name

But die hours went by) and {he evening came,

Qhtat left him feeble and old and lame,

T o plod on his cheerless way).

G lie you th who had failed could never guess

O h e reason his que st v?as -\)ain ;

Bu t h e sough t no o{her to help or bless ;

H e followed {he glittering prize, Success

U p {lie narrow pa{hway of Selfishness,A n d {his had been his bane.

“ How far away) is {lie Te m ple of G o od ?”

As ke d a yo uth at {he down of day) ;

A n d he strove, in a spirit of brotherhood,

To help and succor, as best he could,

O h e poor and {he unfortunate multitude

O n {heir hard a nd dreary v?ay).

H e likewise strove with adversity,

T o climb to {he heights above ;

But his dream was ever of men made free,

O f better days in {he time to be,And self \0as burried in sympathy—

H e followed {he path of love.

H e was careless alike of praise or bla m e;

But after his work itfas done,

A n angel of glory) from hea ven came,

A n d wrote on high his immortal name,

Proclaiming this trut h— that the Tem ple of Fame

A n d Tem ple of Good are one.

For this is the lesson that history

Has, taught since the world began—

G li at those ’to hose m emories nev er die ,G lia t shine like stars in our hum an sky

A n d brig hte r grovd as the y)ears roll by)

Are men who have lived for Man.




To the Spiritually Hungry)By Helen B. Joknston, 4°.

OW welcome to the heart of the

IB spiritually hun gry are the tidings

11 that definite instruction and scientific information may be had of re-

f S ligion; that conscious relationship

may be established, here and now,

be tween creatur e and Creato r; th at man may,again, “walk with God in the cool of the day.”

We know, of course, that God has never for

a moment been absent from the universe; that

He has never deserted His children; that everyatom as well as every creature “lives and

moves and has its being in Him.” Let us make

a distinction, here, between “living” and“existing.” The existing universe is wond er

ful. I t is sublime in its perfection. W e exer

cise our intellect in the contemplation and ittaxes, to the utmost, our power of compre

hension. In the heart, however, we find a

void. We turn from the wisdom which baf

fles us, with a sense of hunger, and we knowthat our lack is not because we do not intel

lectually comprehend, but it is because we

crave for a consciousness of this wisdom rathe r

than a comprehension of it. We know that,

could we understand the existence of this vast

creation, there would still be a void in our lives, making us cry out for conscious life

rather than mere existence.

What is it that makes man seek for himself

a greater life than that which he finds in the

universe around him? Is it not the hun ger for conscious communion with the Creator? The pr ime difference be tw een hum an ity and all

other creation is that consciousness in the heart

of each “I am I.” It is not the intellectualcontemplation of wisdom, nor is it even thecomprehension of wisdom (if we dare look

forward to such a possibility) which will sat

isfy the innermost cravings of human ity. It

is the heart which must be fed, and nothing

will feed the heart bu t life itself. The inte l

lect may be fed on theory. It may be happy

in the exercise of its faculties in inductive and

deductive reasoning and in the working out of

Page Fourteen

endless experiments, but the heart will not

feed on anything but consciousness, the lovingthrobbing, living consciousness of Life, of

God. The wise man admonishes us “Keep thyheart with all diligence for out of it are theissues of life.”

In seeking to satisfy this craving for con-, sciousness of God Rosaecrucians must choose

their words carefully, when expressing their

desires and aspirations. Many times you will

hear of classes or lessons “for spiritual development.” Now “spiritual development” can

mean nothing more or nothing less than the

development of spirit, and what lessons, think you, can man give for the development of

spirit? W hen we study Spirit we very soon

learn tha t spirit needs no development. The

greate st thing we can say for it is IT IS. We

cannot add to it; we cannot make it more

potent by ad ding th at it is perfect. W hat is

our conception of perfection in comparison to

its BEIN G! If we could only comprehend the

vastness of that little word we so commonly

use “is” ! Spirit is of God’s developmen t. To

coin a word, the “is-ness” of spirit began inthe beginning when “all things were made by

Him, and without Him was not anything madetha t was made.” Wh en we have contemplated

any of those things above mentioned, and we

have exhausted our puny vocabularies in ex plicat ing, we ju st ge t los t. We find ou r every

effort at explaining and extolling brings it

down from its pure plane of native perfect

ness, and we come back to revel in that in-

comprehensive little word “IS.”

How then can we develop spirit? Are wenot getting the cart before the horse? We

make a mistake when we think intelligence is

the beacon light to consciousness. If we made

the intellect take its proper place, in the rear,

instead of being the forerunners; if we placed

consciousness, life, spirit, first and let the mind

contemplate and comprehend things of consciousness instead of theory, we would then be“spiritually minded which is life and truth.”



T H E A M E R I C A N R O S A E CRUCIS

To let the mind take the initiative is to becomecarnally minded, which is death for “Canst

thou by searching find out God?”

It is not spirit the Rosaecrucians are de

veloping, but it is consciousness, and in thisquest for life eternal, heart and mind go hand

in hand.We have not always thought of the desire

for spirituality as actual hunger; in fact weonce considered one day in the week suffi

cient for religious thought, and then went

through the formalities more as a highly respectable duty rather than an absolute neces

sity for our well being. As we grow older we

find a craving for knowledge of God, of Hislaw, and of righteousness (right useness),

which cannot be appeased by a perfunctory

round of religious ceremonies performedweekly.

Hunger is the healthy demand of all grow

ing things. In humanity we have various

phases of hu ng er which can be roug hly classi

fied as physical, men tal and spiritual. Thefirst demand of the new-born babe is for food.

We who have outgrown babyhood know that

the supply was provided for the little one long

before the demand was made. As su re aseffect follows cause, so sure has the great Pro

vider decreed that for every demand there is

a sure supply.

Soon manifestations of mental hunger areseen, and this demand of the man-to-be is also

met. At first the work is done for him, and

he is attracted, amused and coaxed, by mem

ory’s sweet paths to individual effort. Thiseffort becomes its own demand for further

activity, and mental development keeps pacewith physical growth.

Spiritual hunger is of slower development,

bu t is none the less su re to overtake the indi vidual on the path from humanity to divinity.The eager desire for spirituality is not the nat

ural tendency of a favored few, as we formerly believed, but is encoun tered, as ia every de

mand of nature, at a certain stage of develop

ment.The period of dependence is short. As soon

as a babe can control a spoon he is expected

to feed himself. As soon as his mind can

reason he uses the faculty at every opportunityand seeks many opportunities for himself. This

is the experience of every normal child. Nature

works according to law, in which there is “no

variableness, neither shadow of turning .” Inseeking knowledge therefore, of spiritual na

ture, we may note with profit our progress

along the path of experience.Spiritual food, up to the time of thinking,

choosing and judging for ourselves, has been

furnished for us, and has contributed its share

of our development, just as food maintainedour physical bodies, and thoughts built up themental capacity. W ith this in mind, let us

not make the mistake of thinking that all our early religious training is a detriment, or at

least of no avail, because it may not, now,

stand the test of trained thinking, sound reasoning, or pure logic. Any path that led youto the point of thinking for yourself, of seek

ing the truth, and earnestly desiring to “know

Him Whom to know aright is life eternal” is

an upward path, leading straight to the king

dom of heaven.It may be said of the Rosaecrucians that

they are born—then made. Rosaecrucians

never solicit promiscuously for members, offer

ing the benefits of the Order, to swell its ranks.

A Rosae Crucian Order does not acquire mem

bers, bu t discovers them, and bo rn Ro saecru

cians are anxiously seeking to be discovered.The experience of members of this Ancient

Order, before coming in touch with the organization, has been invariably the same. Long

years of seeking the truth; longing almost to

the point of despair, for companionship with

those who are seekers, and for the guidance

of those who have traveled the path and who

are able to show the way. After much asking,

pa tien t knock ing , and ea rn est seeking af te r

God with the whole heart, a seemingly new

avenue opens up by way of the Ancient and

Mystical Order Rosae Crucis. The name may

be fam iliar, or it may be en tire ly new , but theinvitation meets a responsive chord in the hun

gry heart, and the “new member” nestles into

the heart of the Ancient Order and knows he

has come to his own.

Page Fi fteen



<1

• m

<

r

. THfl. s f ft f\ TKk./. Mvria. £1 .\Th« Illustrious

‘SKatv Kaa Ra M .*.yya!' o f ths t*

V




Moria El, tke Illustrious

(In tke M asters’ Service in tke U. S. A .)

Tka new order of Ages has begun!

Anno-Fra temitas—a.

Anno-Rosae Crucis—a.

Anno-Lux— 2.

NOTE: The Publisher, the Editorial Staff and the Department of Publication of the Supreme Council, R. C., wish to preface the following biography with the declaration that they have accepted such biography and publishes it solely as the opinion of an admiring, grateful student of his Master who m he met in person. The biography is typical of the tributes paid to these Masters of the Orient by students who live there in the environment and atmosphere of the monasteries. Very little of the history as here given is susceptible to verification, therefore, it is not endorsed by the Publishers or Editors or by the American Order. It is, however, very interesting and at least psycho logically illuminating. We also understand that some of these pictures have been brought to America before by admiring students and offered to certain institutes and assemblies, possibly without authority. Brother Immanuel alone vouches for the statements made in this weird biography.

HE Order Rosae Crucis is here in

America, well established and

spreading its great Light through

out the land.In accordance with the spirit of

the times and through the only of

ficial, warranted, regular and authorized channel, and by order of the Supreme Masters in

whose service I am appointed with special

pow er, I he rewith introd uc e to the American

people th ro ug h the Official Organ , th e Ameri

can “Rosae Crucis” and with the permissionof the Imperator in America, the portrait of

the Most Worshipful Supreme Perfect Grand

Master General of the Order Rosae Crucis

throughout the World.Preparatory to his official visit to this coun

try within the next twelve months in behalf

of the work of the Order Rosae Crucis, I wishto formally introduce the Illustrious Master

and speak briefly of his life work.

The Master, Moria El, is also known as

Prince Mori-wang of Koko-Nor (Morial). He

is the last of the Morya Kings. His work in

behalf of the Rosae Crucian Order h^s madehim internationally famous and, proud thoughRosaecrucians may be of his official capacityin their Order, they must not forget his work

along other lines and his titles and position in

other similar movements. Th at all may knowof his great advancement and marvelous de

velopments and attainments, I will give his

complete titles and positions.

He is Supreme Master of the Order Rosae

Crucis of the World. As such he is Prez edan to

of the Supreme R. C. Council of the World.

He is also Master R. C. of the Orient and

Grand Master of the Lodges in Thibet, wherehe is now residing. He is Chief Magian of

the Zend, Inner Head of the Eastern Schools

of Philosophy and Science, Master of the

Great White Lodge and Master of the Lodges

of Perfection. (See Matthew 28, verse 3; alsoMark, 16:5; Luke 24:4; John, 20:12). He is

also Supreme Head of the Orders of Nazarites,

Nazarenes, Essenes, Hermits, Co venanters,

Illuminati, the Strangers and The Magi, Morya-

sons (Masonic) Abbas, Pioneers, the Mel-Kayi-

Zend-Ek, commonly called the Order of

Melchisedec and Arya-Sangha (White Men).The Egyptian, Thibetian, French, German,

Italian, Spanish, Japanese, Australian and

Amarya-Kan (American) Divisions or

branches of these Orders owe allegiance to

him and are governed by the Temple Asso

ciation of which he is the Supreme Head.The life of the Illustrious Master is exceedingly interesting. His previous incarnations

have been well established. The archives of

the Order record his life as follows:

He was present at the birth of Jesus andwas known then as Ma (El-Kai) Ra-Ya, (El

Page Seventeen



Kai Marya) or Kai-Moria El, called Melchior

in these days. He resided at tha t time in Sa-

Marya (Samaria) and was the Grand Master

of the Order of the Hu Sa-Maryans (The Good

Sam aritans). (See John, Chapter 4, verses 4,5, 6, 7 and 9, etc., and verses 39, 40, 41 and 42.)

Jesus was Master of this Order during his

life time.Morya was also the Initiator, Guide, Mas

ter Friend, Guardian, Chohan (Angel) of Jesus

and of Zar-Ka-Rai-Ya (Zachariah ). He

founded and named the Temple and mountain

then called (and still called), Mount Moriah. '

All the Avestan, Zend, Mithran, Ro-man (Ra-

Hu-Man) A-Ru-Man, Zorastrian orders were

under his direction and instruction. Even the

Order of the Centurions of which Longinus

was the Chief and Pontius Pilate was legate,was allied with him. He it was who insti

tuted the Mithras’ Birthday December 25th

A. D. 5, and which was later proclaimed the

bir thday of the man Jesus.The Illustrious Master Morya lived at Lake

Moryas (Lake Moeria) in Fayum, Egypt, and

supervised the erection of the Pyramid of

Zizehs, copying the plan from the Constellation of Cheops. He was the Master Mason at

the time. He assisted in planning the Egyp-

tion civilization and his work was continued

by the King Thu tm ose (K ai -T a-Hu- Ti-M i-os) ,the founder of the present form of the Order

Rosae Crucis, whose obelisk is in Central Park,

New York. King Thutmos e is at the pres en t

time an associate of The Illustrious Morya in

Thibet and is Deputy Master General of the

Order throughou t the World. His portrait

and biographical sketch will appear in the nextissue of this magazine.

Our Illustrious Master also founded and

planned the Greek Civi lization and Grec ian

Masonry. He was Governor of the Province

of Moorea which was named after him. He

was also the one who planned the Malayan

Civilization on the continent of Lha-Marya

(Lemuria) which was submerged in the Pacific

Ocean when it departed from the covenant of

Asha (Pu rity). The Islands of Moorea andMarya, north and west of Tahiti still bear his

name and can be seen on any U. S. Govern

ment chart. (La titude 17 degrees 30 minutessouth and 150 to 153 degrees west longitude.)

The continent of America—the true home

of Rosaecrucianism and the future seat of the

world government of all the Orders of theEast, w^s named after our Illustrious Master.

This is why the Great Pyramid was used onthe Great Seal of this Government as explained

in the History of the Order previously pub

lished in this magazine. The co rrect spelling

in the Zend language (which was the languageof the Atlanteans and is the official language

of the Rosaecrucians) was A-Marya-Kai. In

the Zend it means that it is the place to bevisited by him who will direct the savior nation. Fo r verification of this point see the

origin of the word American (which had

naught to do with the discovery of the con

tinent or the personality of any of the earlyvoyagers. Amara-ka, A-M arya-Hu-K ai in the

old Zend, called Zend-zar and by some Sen-

Zar.

In closing I wish to advise that the Master

Order and the Order of the Masters is theRosae Crucis. It is the vehicle and the in

strume nt through which the M asters, will

work and to which all other Orders will some

day owe allegiance. Through the Order

Rosae Crucis all the Master Truths, Teachings

and Master Builders will direct the rise of theMaster Nation,—America.

Done in the Rosaecrucian Month, Kor-Shat(Korshed—The Sun) June, Day Abba-Na

(10th), by Gehousha Morya-son, named AM-

BROSIUS IMMANUEL, Sampa of the Bod-

yul Roz-Chros Tibetan Division of the Order

Rosae Crucis and Legate to the Order Rosae

Crucis in America. Anno R. C. 3,269.(N ote : All the foregoing matter is fully

copyrighted and copy of this matter is strictly

prohibi ted. ) IM M ANUEL, R. C.

Page Eighteen




W hy is Some Knowledge Held Secret?A n Answer by “Rex Lux”

OME demand that knowledge be

freely given upon request—or sold

to those who choose to buy. To

them knowledge is a mere commodity, belonging to no one in par

ticular and to everyone in general.Others feel that those who possess certain

facts of import and hold these facts as sacred

and secret, to be known by only a few, are

cheating the world of its due advance and progress.

“Why should you know some things that Iwant to know and yet withhold them because

I will not join your secret society and vow tokeep secret wh at I learn?” Th at is the question

so often asked.I leave to the fair-minded reader whether

any man has the right to demand of me somefacts which I have had to acquire through

study, investigation, right living, adhering to

vows and pledges, etc., without being ready to

do as much as I have done to acquire such

facts.But to the question—“Why has God permit

ted some men great wisdom and withheld itfrom the masses?”—I answer as follows:

“If monkeys had had matches and understood fire, they would have burned the forests,

made the earth uninhabitable before man ar

rived.” The quotation is from a newspaper editorial and embodies the truth of my answer.

It is only one step from the m onkey to primi

tive man. ’Tis but another step from the primitive man to th e cave man. And between

the cave man and the savage there is but another short step. The stairwa y of civilization’s

progress is made of sh ort steps—and somewhere along that path—that ascent—man

ceases to be irrespon sible an d becomes^ respo n

sible—he ceases to be dangerous to himself and becomes a protector.

But where? Man—as a mass—has not yetreached that height in the ascent. He has not

yet proven himself absolutely trustworthy, de pendable and safe.

Therefore, I AM my brother’s keeper!

I, because of some diligence, some persist

ency, proper living, goodness and self-develop

ment in the present and past incarnations of

my soul have reached a point in advance of the slow, plodding, indifferent mass of human

ity trailing behind my colleagues and myself.For this reason I have been permitted to

see the Great Light beyond, and have been

illumined by its rays long before those wholinger by the way, have had an opportunity to

even learn of the Light beyond.

I may, in my progress, reach back and take

the hand of a brother or sister who yearns toadvance, and raise him or her up a few steps

to the heights I have attained, if that brother

and sister will promise to continue to climb anddeserve what favor I have done.

“Oh, but why not proclaim the Light andlet those who are struggling in darkness see

and understand?”Ah, yes, Brother, Sister, that would seem

to be the glorious, brotherly thing to do. Butonly he or she who earns shall receive—and

would the masses continue to climb and climb,to struggle and suffer, pray and make sacrifices

for—that which could be obtained so easily?

No, it is we ll—as nature has proven, as God

has decreed—that some shall know when

others do not; that some shall have Light whenothers are in Darkness; that some shall com

mand and others serve; that some shall earn

and others pa y; that some shall give and othersreceive; that some shall lead and others follow.

BUT—

Pray, tell me, Brothers and Sisters, who isthe leader, and who the giver; who the com

mander, and who the servant? For he or she

who serves well to-day, who prays earnestlyto-morrow, who struggles sincerely in theDarkness, who sacrifices to-day and earns and

deserves to-morrow—yes—he or she may re

ceive the Light on the morrow and become thegreat teacher, the master.

And—others shall linger—and question!

Page Nine teen



The MeetingRebecca Middleton Samson

WO souls—a man and a woman-

met as they wandered throughspace.

The face of the woman was

ba thed in a radiance of pur ity and

goodness—such as angels w ea r;

while the face of the man shone resplendentwith high purpose and the glory of noble deeds .

achieved.

“Beloved!” they murmured in transport, asthey reached out yearning arms and claspedeach other in a rapturous embrace.

Then, hand in hand—forever united in the bonds of indisso lub le love—for th wen t thesetwo rejoicing souls into the silent world of

shadows.

Together, with sorrowful eyes, they lookedupon one of earth’s great cities, whose myriad

lights shone dim through the mist and the dis

tance, as one pale star.

“Yonder,” spoke the woman, pointing to thefeeble ray, “yonder lies my poor body—its con

sciousness lost in a stupor of languishing fever; beside my couch, un der the eaves of a pe st iferous tenement, a heart-broken mother and anaged father watch and weep.

“I was their all; my weak hands earned their daily bread, and to keep them in health and

comfort I worked while they slept; I starved

that they might eat their fill; and in silence Isuffered that they might not know.

“But the hand of disease was laid upon me

and now my unhappy soul is tormented by my par en ts ’ lamentatio ns, to which my body,

wrapped in a slumber profound as death, can,

as yet, make no answer.”

Then spoke the man:

“From among the poorest and the humblest

of God’s children come I; so obscure was my

occupation that no man asked my name; and

so wretched was the labor of my unskilled

hands that life was but an endless round of toil to get my bread; unknown, unsought, I

went my lonely way.

“Yet one great happiness was mine—I lovedmy fellow-men; to do them good I lived; to

give them helpful service was my supremest

jQy; I so ug ht for no reward—asked no t for praise ;^my riches were the mem ory of the good

I strove "to do; my compensation—the memoryof the good I had already done.

“To-day, in the ward of a public hospital,upon a cot of pain, my hapless body lies; thatI might restore to an anguished mother her only child, I plunged through smoke and flame,

and from the jaws of death I came forth a

scorched and shapeless thing.“About my couch the wise men stand andgravely shake their heads; but to me hope

whispers—‘We shall meet again, my sweet’.”

“We shall meet again,” echoed the soul of

the woman, as with a last, transfiguring glance

of love, she unfolded her white wings andswiftly wended her way toward the pale star

called earth.

THE RE CO GN ITION

Two persons—a man and a woman—pressed

forward, the one toward the other, through acrowded thoroughfare of one of earth’s great

cities.The woman, who had come from an abode

reeking with all the horrors of a squalid poverty, was neither young nor fair; her attenu

ated form was bent from hard labor; her hands

were stained with unlovely toil; and over her thin cheek was spread the sickly pallor of

hunger and disease.The man, who had crept from out the cold

shadows of a hospital gate, was a maimed andfearful thing; unsightly scars blurred his fea

tures and dimmed the light of his eyes; his

hands were m isshapen and the tottering feeble

ness of shattered nerves was in his crippledlimbs.

This man and this woman were far apart and

knew not one the other, but in the countenances of both glowed the same intensity

of purpose; both moved with the same convic

Page Tiventy




tion; and both, with the same hungry eagerness, scanned the faces of the passing throng.

From all alike—the young, the fair, the rich,

the great—they turned away; but the mysteri

ous power that had drawn them forth, broughtthem at last together, and with a cry of rap

ture, face to face, hand clasped in hand, theystood and drank deep from the depths of each

other’s love-limpid eyes—for in the pale, pitiful

woman, the man saw the soul with the angel’s

face, and the woman beheld in the man—nei

ther scars nor disfigurements—but the mighty

soul whose brow shone resplendent with a

hero’s rad iant crown.

Henceforth, as one in heart and mind and

body, the tw o wen t ou t to labor in the world

of men, and those who looked upon the un

comeliness of the woman and the unsightliness

of the man, marvelled much; and the thought

less mocked, and the cruel made sport.

But of these things the man and the woman

knew naught, for to each other they were al

ways SOULS.

Authoritative Statement Regarding

Dr. Rudolf Steiner So many of our readers have written in re

gard to the claims made that Dr. Steiner is the

head of the Rosaecrucian Order in Europe, and

that he is trying to establish an Order here, thatwe have exhausted every means to make clear

the fact that Dr. Steiner does not make such

claims. They are made only by a few mis

taken American students. Dr. Steiner is mod

est and honest in his claims and his writings

convey the same honest, frank and noble mind.

All this is so different from those who have

gone abroad and studied under the mastersthere (in some cases under Dr. Steiner’s direc

tion) and have then returned to America—to

the Western coast, perhaps, and there attempted to found or establish a personal move

ment, denying the instruction and instructor

found abroad.

We append a letter from one of Dr. Steiner’s intimate pupils, who was studying under

Steiner when Max Heindel was there as a

humble seeker for Light.

To the Publishers of The American Rosae

Crucis:

“To those who may be interested I

would state that the Society under Dr.

Rudolph Steiner is known as the Anthro-

posophical or Sp ir itua l Science Society and

not the Rosaecrucian Society.

Dr. Steiner undoubtedly lias been ;in

pa st inca rn ations deeply engaged in, and

connected with the Order and is still in

love and sympathy with it or any other movement which has as its object theuplift of humanity.

While I was in Germany I onct call

ed it the Rosaecrucian Society and wastold that in the strict sense of the word,

tha t it was not correct. I might say that

Dr. Steiner taught Rosaecrucian Theos

ophy but did not call it the RosaecrucianSociety or Order.

CAROLYN M. SULLIVA N.”

Page Tw enty-one




Preliminary Study for Initiates

I. Man as Body and SoulSocrates, 111.

IE we enter upon this subject

»make a few remarks in refer-

to the Soul. The Soul is no>’-the-w isp in the swa mp s of

:erebrum, bu t it is the inne r

the essence, in the material

body as God is in the un iverse, everyw here

and nowhere; everywhere for the enlightenedintellect; nowhere for the physical sense per

ception. All the organs of the physical body

have Soul in them, and serve the Soul, eachaccording to its capacity.

Let us glance into the engine room, and

look at the wonderful apparatu s there for the

prod uc tion and tran sm ission of Force. You,of course, do not confound the machinery with

Force. You find tha t mom entum is obtained.How? By the aid of machinery. But what is

mom entum? A form of mechanical motion.But what is Motion? W hat is Attraction?

W hat is Repulsion? These are elements thatmake up force, and force is something entirely distinct from machinery. Let us go

back to wha t force is and we are launched atonce into the area where swinging worlds areupheld in rarest ether; where mighty suns

wheel in vast realms of space. There, indeed,

is force, but Force is not the suns; nor is it

their mighty systems. It is not ether, nor is itany form of elemental being.

Even so the brain and the nervous apparatus,

extending down the spinal cord, and distribut

ed in the form of gray and white threads

throug hout the whole physique, until it ramifiesinto the wondrous little filaments that almost

escape even the microscope—all this is but ma

chinery for the transmission of force.

If we go into the analysis of Mind in this

connection, it would carry us too far away from

our subject, where we would enter upon the

very threshold of Spirit as The Force of Forces —th e Alpha and Om ega of all life and motion.

In this majestic compendium of all being we

recognize that the universe is the machine of

which the suns, stars, systems, etc., are the sev

eral parts. Take the human brain w ith all its

wond erful and complex parts. So wonde rful isthis machine that the anatomist often bowsdown and worships it, saying, “Behold my

God.” The che mistry of atoms is so wonderful

that thousands of rare minds have forgottentheir own souls, and have done homage to the

machinery, ignoring the force that moves it.

We know that the Force exists when the poor machine op erates no mor e; th at the water of life is gathered up when the golden bowlis broken; that the mighty Spirit is a power

still when the silver cord is loosed. We

acknowledge that there is a difference between

the force of mind and the nervous system whichexhibits. If there is one God over all, and

His Will is working all things, Force, if you

will trace it back to its ultimate is Will—theWill Power of the Almighty.

The thinking world has ever been, and stillis, divided, and after two thousand five hun

dred years of philosophic investigation regarding the actual world of being, and the greatquestions, “What is Matter?” “What is Spirit?”

scientific men still have to admit their failure

to arrive at a solution which will prove satis

factory to all; the purely philosophic position

of monism, declaring that Spirit and Matter

are one, the religions of the dualist claimingthat they are distinct.

In the definition of being not dual but triunalconstitution of being flows alike from thatwhich is involved in the notion of being itself.

The necessary postulate “something is” or

“something exists” implies the three planes of that being or existence, with equal necessity,

and is as clearly manifest and as logically nec

essary as the general notion of being itself.

It seems very familiar to some people tospeak of the threefold unity of man, Matter,

Spiri t and Soul. Somewhe re they have read

Page Tw enty-two




about this, in some book, and they are now

talking of the same without any conscious

consideration of the subject, but only a few

will have attained to a clear understanding of

how this triune is to be conceived, becominga veritable truth . Ju st as we will be unable to

discover three distinct and separate gods in the

triune conception of deity, no more will any

rational human creature imagine, in conse

quence, to see three distinct and separate men

within himself, but simply differentiated es

sences, which in intimate fusion constitute the

human being, under the distinction of Body,

Soul and Spirit.First of all let us clearly establish the fact

that all things present to us a distinct triune,

absolutely distinct, in order to maintain their

existence in the physical world of sense. Before a thing can be externally visible it must

possess th re e well -known dimensions of space.

If one of these constituents is missing, the ob

ject wil l immediately va nish from the visib le

universe, and can only be considered a mathe

matical factor that may have some sort of a

mental existence, but embodies no tangible

sense existence whatsoever.

These three dimensions of space have reference only to the purely external and visible

form. Every object possesses them, must pos

sess them. The three dimension properties

are quite distinct one from the other and their co-operation only furnishes the conception of the object. In man things are similar. The

object is inanimate, the human body an ani

mated form. The co-operation and mutual re

lationship of the three distinct constituent es

sences, Matter, Spirit and Soul furnish the con

ception of Man. If one of these constituentsis missing the conception of the being that we

understand by the expression “Man” vanishes

immediately.

It would be wrong to believe the idea of a

thing is exhausted with its visible material andexternal form, or expressed manifestation.

Each thing possesses, apart from the external

form, a certain content, which, while differing

very distinctly from the external, still corre

sponds to the same, but is, by no means, the ex

ternal form itself. Th e conte nt of a thing is inseparably united to the external form, one is de

pe nd en t upon the othe r, but a know ledge of the

content only gives the conception of the real

and essential quality of the thing itself, for ex

ternal forms may deceive by their frequent

similarity to each other, while, at the same

time, their content may be entirely different.Outwardly there is no difference between a

black ba ll of wood and a cann on ba ll of the

same size. It is only throug h the essential

quality of the content that the difference becomes apparent.

This content of things constitutes the value,

the character of the thing itself, and it must in

no way be confounded with the dross material

of which it visibly consists in order to become

materially tangible. The material is bu t the

agent, whereby the content, the spiritual char

acteristic principle of the thing asserts itself

as tangible in existence. The m aterial is butthe shell through which the thing enters the

realm of phenomena. In no wise is this charac

teristic principle as an idea to be considered

material or the material mistaken for the es

sence itself. Otherw ise we would have no

such thing as mathematical or mental factors,

which we know, enjoy a very real existence.

The idea of a plane, globe, line, point, circle,

pri sm, tr iang le , etc., is in no wise complete,

although it is possible to demonstrate these

things materially in order to better illustrate

them. If some material is added to the idea

then it must be of the character of the same,and that alone can tell me what conception to

form of it, for instance, a globe of wood, iron,

tin, brass, etc. These things are material and

the chara cter of the same, alone can distinguish

one from the other. All men consist of ma tter.

They distinguish themselves through their

psychic prop er ties , th e ch arac ter, which , at the

same time, determines the distinguishing fea

tures of the external forms.

In order to unite the external form and the

Content into a permanent thing, a third factor is necessary, a certain force or energy to hold

them to each other. This is the inmost life- pr inciple itself. W ithout th is un ifying an d pre serving energy, known in physics as cohesion

and gravitation, every object in the microcosm

and macrocosm would at once dissolve again

into atoms. This inm ost energy, the funda

mental essence of all things is inseparable from

the two constituents, content and form.

Page Twenty-three




Any object, therefore, we contemplate, pre

sents to us in the very fact of its existence,three constituents. It multiplies itself into

three, not by negation, antithesis, or borrow

ing from another being, but by interior analy

sis discovering in itself these three:1st. The objec t existing, as we see it, tha t

is, the FORM.

2nd. The characteristic principle, by reasonof which it is this particular object, and where

by it disting uishe s its el f from every other ob

ject, th at is, the CONTENT.3rd. The fundam ental essence, or inner, in

herent energy from which its being arose, and

without which it would not be, that is, the

FORCE.Whatever IS is Form, Content, and Force.

Without a content there can be no form; with

out Force, no Content. A very prominentIlluminati explains the foregoing as follows:

“You will notice, with but little investiga

tion, in every distinct object a distinct trinity;

the first, and outwardly the most apparent, is

certainly the Form, for without this no ob ject could be conceived, no r wo uld it have

any existence. The second is the Content,

for without this it could not exist, nor could it

have any form or outw ard appearance. Now,

what is the third constituent, just as neces

sary for the existence of a thing as the firstand second? A certain inner energy, inherent

in all things, which is, as it were, holding the

contents of things together, and constitutes

the real essence of the same. Th is energyconstitutes both content and form; therefore

it is the fundamental essence of all existence,

however expressed, and without it a being or

thing would be no more possible than without conten t or extern al form. You will now

see that the three constituents are in them

selves plainly distinct, as the form cannot becontent, nor the content, energy; whereby it

is conditioned. Yet the three factors men

tioned are absolutely and essentially one, for,

apart from the energy we would have no con

tent, and certainly no form.”This Illustrious Sage goes on to apply this

discourse to the triunal constitution of man,

as follows:“The Soul must, because of its invisible ex

istence, of necessity have some kind of medi-

Page Tw enty- fou r

um for expression. This medium is what we

call Body, or the flesh. If a hum an being ex

ists according to Form, that being must of ne

cessity include some content. This content,

or the inner man is the real living being itself

—that is, the Soul. W ith all th is given, theenergy certainly will not be lacking that con

ditioned and called the Soul into existence,and this is the Spirit, which is all in all. An

essential substance would not be possible without it, ahd without this, again, no body, and

therefore no Form w ould exist. Although these

distinct personalities constitute in the whole

but One , yet they must be realized and con

sidered as distinct one from the other.”

It is of the greatest importance that our students have a clear conception of the “triune

nature of man,” and we trust no one will leave

this part of these instructions until this mostimportant point is thoroughly understood.

When this is perfectly clear the acquirement

of the greater truths will be a comparatively

easy task.When we speak of the body it must be un

derstood that we refer only to the visible or

ganism, consisting of muscles, bones, tendons,

nerves and blood, etc., for this external andmaterial framework exists only during this

physical ea rth life, whe reas the soul takes the place of the physical body at the end of life

upon this plane of existence. Life is no t a partof the physical body, because life is not de

pe nden t upon the same for its existence.The question now may be asked, is it the

body or the sou l th a t lives du ring life? No st udent after comprehending the triune constitu

tion of man, will look for the principle of life

in the body, but in the Spirit. If the life principle had its existence as a part of the Body

such a Body would be immortal. The Body is,

as we all know, mortal and destructible as a

whole, and cannot therefore embody the foundations of life in itself. It is the Spirit alonetha t is immo rtal. The life of the body is only

such a one as is conditioned by the Spirit; the

entire body being passive and absolutely negative to the positiveness, Spirit. The life of the

body is then , but a secondary life, ju st as an

instrument may be said to live in the hands of a mechanic, being passively active as long as

directed by the animated hand of the mechanic.




When he lays it aside the “life” of the instrument is at an end. Th e body is in like ma nner given to the Soul for a short time, as an

instrument for use, to preserve for itself.

How is it possible, in the face of all thesefacts that the majority of people are so greatlyignorant of the Soul and spirit residing within

the body? It m ust be possible to conceive of

this Soul within ourselves, and, as the Soul isimmortal, we would thus lose the sense of mortality, and the fear of death. Of this, how

ever, little is observable, and most people havea terror of death of the body, and are unable to

assent to the assurance of a life eternal. How

do we account for this? It is because of very

natural laws in conditions to which the Soul

is subjected, for its special welfare and evolution. Both Body and Spirit are serving the

Soul, the content, or that which determines thevalue of the man for a higher object, which inturn must be sought in highest perfection, the

eternal progressive evolution to God. This

evolution is possible only by degrees, through

instruction and training, and through individual self determ ination of the Soul. Th is will be conceded by all when they reflect upon thei r own development from early childhood to m an

hood or womanhood.Our self-determination, our progress and our

knowledge does not reach a satisfactory stand

ard, with the awakening of self-consciousness,

for our perfection is still upon a very low stageof development. None, except possibly the

very dull, could imagine that earthly life really

constitutes the very substance of perfection.All thinking men realize the incompleteness

and imperfection of earth-existence and the in

sufficiency of all knowledge that man is ableto acquire by reason of his external world, and

the search must always be made Within.

Then the inner world begins to open its portals

to us, offering us an altoge ther different knowledge and experience. Now it is tha t the consciousness of the inner man (who is drawing

more and more from the outward physical life) beg ins to daw n. Man th en stan ds upon a ba l

ance, as it were, and is capable, according to his individua l will and desire, to

tend toward the material-sensuous, or towards

the spiritual, the truth-loving, eternal side of

existence. The first offers earth ly and fading

pleasures, including conscio usness of death and

ignorance of all psychic qualities; the secondalthough accompanied by the inner struggle,reveals the sham and unreality of all earthly

ple asures, and supplies a br ig ht sp ir itua l light,

the knowledge of our eternal existence, and thehigh and blissful aims and objects of being.

Everything depends upon the training and

development of the Soul, which is free and ableto determine for itself. Of this process theInitiate will learn more later on in the Temple

lectures. Let us now consider the question:What idea may we have, within ourselves, of

the Soul, and how is the Soul constituted?

The Soul is a Spiritual substance, diffused

in man, in the form as a whole as in all partsand members of the form. If this were nottrue the Soul could not make perfect use of

the Body. The hand s of the Soul are in thehands of the Body; the feet of the Soul are inthe feet of the Body. If the Body is diseasedthe Soul is present in the diseased parts, striv

ing to restore the body to health. If the Soulis unsuccessful in this it becomes inactive in

such diseased parts, and these parts will be

come paralyzed, more or less insensible and accordingly inactive.

Every rational thinker will conceive this

tru th, by means of his own logic. If the Soul

is in itself the real principle, to be of value to

the man in all his parts it must be present in

every part. As the entire body is alive andactive, it stands to reason the life force must

be dist ribu ted th ro ug hou t the en tire body, it

being the cause of the un de rlying ac tivi ties of life.

W ha t is the Body, in and of itself, as the e xterna l expression of the Soul? If the Soul is

the inner-man, how can we conceive of the

outer-man, when the two are inseparable? Theearthly material body is, of itself, not all that

we understand by “MAN” but it is the triune

constitution of “man.” The Soul mu st have a body wherein to express herse lf, ju st as the

mathem atical triangle could not become visiblewithou t some covering or other. The perfect

ed Soul is in itself an ideal expression that is br ou gh t to man ifes ta tion th ro ug h a covering,

be th at coverin g ever so fine and ethereal. Th e

dross material body has been constructed for the Soul as a dwelling place during earth life,

Page Twenty-f ive




and always contains sufficient ethereal material

wherewith to renew the covering, just as the

life principle in the butterfly develops withinthe cocoon into the beautiful winged being and

can rise into the air, leaving the heavy shell be

hind on the earth.Western ideas are beginning to influence the

Oriental thought, and many systems now speak of three lower principles; the physical body,

the astral and the vital force, including kama,the instinctive mind among the principles of the higher nature, and so come nearer to thetruth as Rosaecrucians know it.

The physical body and the astral, we name“the body” and is composed of matter. Matter

we consider to be crystallized energy, whichis made up of crystallized life. The difference

be tween crys ta lli zed life and crys tallized en

ergy we will see when we take up the studiesin our First and Second Degree lectures.

The crystallized energy which makes up the body, as tral as well as physical , is su bject tochange.

Some of the philosophies of the East are confusing in their contention that mind is three

fold, regarding each as distinct principles,

whereas there is in reality only one mind as part of the Soul ex pressing its elf du ring dif

ferent stages of development. Othe r philos

ophies would lead us to believe that organiclife is a mystery, thus placing life on the samelevel with some blind, unconscious force. Life

in its highest expression is infinitely grander and nobler than any one of the lower forces or any combination of them; even greater thanthat underlying energy itself, of which all

physical and chemica l forces are man ifes ta

tions. Th at such an underlying energy exists

we freely admit, but it is not “life.” The accepted view is tha t all energies are living. The

truth is that all energies are active, but notliving. Phenomen a of life are produced fromforce entirely different from physical andchemical force. Science has come to the con

clusion that there is no such thing as spon

taneous generation, and it will be readily conceived that these forces cannot be transformed

into force of higher degree unless they receivethe touch of life “from above” the next higher

plane, as fully explained in ou r Fourth Degreelectures.

Page Tw en ty-s ix

Previous to evolution, the eternal progress,

there must have been involution, a descent,and during this descent of vital force into

physica l force, something mus t have been left,

that is, the vital attributes of life, upon the

higher plane, of which the physical and chemical are devoid. This descent must consist in

a certain loss to the descending substance,hence what would involution consist of? For them to transform themselves to their former

state, without any assistance from above would be as impossible as for a man to pull himself out of water by the hair of his own head. Pon

der well these facts, and you will find lightdawning, and order coming into the chaos of

present -day philosophy.

The casting off of the heavy shell, the physical body, has been called death, but in reality

it is the awakening to greater life. The painexperienced in the transision is of the Soulonly, for it alone is capable of feeling. Nor is

this otherwise during its liberation, for were

the Soul without sensation it WOULD bedead. The world, however, in which it is lib

erated corresponds to its own nature, so there

is nothing within that world that would im pinge upon the Soul and cause pain. Th ehealthy man is not insensible to pain because

he never was sick or bruised or cut,—the pain-creating cause has simply been lacking.

The underlying cause of physical pain, whichis felt by the Soul, and not the body, is the

pr es su re of morbid m atter im pinging upon thevital parts of the soul. Eve ry disease, there fore, for the time being is curable, when we

know how to relieve this pressure of morbid

tissue. Fo r old age of the flesh, however, thereis no remedy, but if a man lives according tothe laws of hygiene he will have but little

physical pain, even in ex treme old age. The

frame will be found elastic to the last hour and the Soul will gradually sever its connec

tion with the body in the only true manner.The so-called demands of the body, frequ ent

ly considered necessary by those entangled in

the sensual existence, lose much of their justification in the light of tru th. People too often

consider as necessities of the body the animal

passions, and the und er stan ding of what reallyis necessary and what is indulgence of earth-

life is based on a very poor foundation. It is




wrong to hold the body responsible for anything, because the Soul is, through volition,capable to instigate and act. W e urge eachstudent to carefully reflect upon this point,

that we may not deny the responsibility of anyof our acts with the poor excuse of another

be ing within will ing the direct opposite of

wha t we would do. This is ridiculous. The

body is the se rv an t of the Soul, and with intel-ligence and will it rules and governs the body

when we permit it. The Soul is respon sible for everything whereunto it used the body, just

as its own actions, consisting of all manner of thoughts, desires, wishes and passions are di

rect results thereof.The acting principle in man, the character, is

the Soul, which may be forced downwards,

towards physical, sensual life, or upward,

tow ards perfec t divine life. Fo r this decision

the Soul is responsible, for its actions are de

termined by decision. The knowledge of causeand effect are the Soul’s. Th is faculty of rea son is not a gift to some but belongs to all

men, and has its origin within the third essen

tial principle of man—the Soul.The Soul of a human being is much higher

than the soul of one of the higher animals, a

dog, or a monkey, etc. In these a certain in

stinctive faculty may manifest in a higher de

gree than in other animals, but not the reason

ing faculty, the higher voluntary judgment,

about things and their relation to each other.

This truly highest faculty of the Soul is essen

tially a divine principle residing within the

Soul. By this principle the Soul is able to distinguish between truth and error, and is capa

ble of th inking in all possible directions , exercise free-will, and identify itself with the

divine mind. Thu s it gradually grows into the

likeness of God.

Jesus the Mazarene, or Prince of Love

Bj) Immanuel, the Nazarene

(Ancient Order of hlazarenes, R. C )

The Na-Zar-Enes were the second degree

(2°) men of the Order of Essenes (Es-Zend-enes), a Rosaecrucian Order of Pali-sthan in

Jesus’ time, but on account of the conflict of Roman law with Jewish law, the Zar-atusht-

Rayan Orders had to conform to rules laid

down, and so divided the Order into three sections, known then, as now, as The AncientOrder of Essenes, The Ancient Order of Naza-

renes, and The Ancient Order of Nazarites.

These were again divided into The Order of

Friends (like the Quakers of to-day); The Order of Faithful Friends, now symbolized and

pe rpetua ted by the Knights of Py thias,; Th e

Order of Strangers* (Now the Rosae Crucae)*and The Hermit, Covenanters, Good Samari

tans, and others, were divisions of the Order

Rosae Crucis. The N azarenes could cut their

*See the New Testament, "I was a s t r anger and theytook me In,” etc.; also Zanonl, by Bulwer Lytton, “I ama s tranger ,” ate.

hair or beards, or shave; the Nazarites could

trim their hair and beards, but were never permitted to shave hair or beards after becoming

Nazar ite s. The Samson Naz ar ite s N EV ER

cut either hair or beard “and he was a Nazaritefrom his mother’s womb.” (See Samuel.)

Jesus was a Nazarite, for his hair and beard

were allowed to grow after a certain age, but

he was also a Nazarene, and an Essene. TheEssenes, Nazarenes and Nazarites never touch

ed dead bodies or ate meat, or decayed fruit or

vegetables. The y were very strict about thesematters, nor did Jesus eat fish, as some say.The “fish” of Palestine was a cake designed to

have a cleansing effect on the internal systemand organs, hence “pisces” in Greek “to causeto move,” to swim, “like a fish,” in Aramaic,

Captic, Syriac and Hebraic the word also

means the same, just as in Aramaic “Bapto”means “to paint, scrub, immerse, wet,” so you

Page Tiventy-seve n




can be “baptoed” or “tized” any way you wish,with a paint brush, a hose, or by being thrown

into the water. The main thing is that one

renew their baptism daily, or take their daily ba th thou gh tfu lly , reve rent ly, keeping the body

pure and the water pure. Puri ty is the ke ynote, always, so the water, in the body and

outside must be kept pure. The Ancients

never dumped sewage into the drinking water,

even if it were scientifically sterilized, as advocated by some of our astute scientists of to

day, nor were people supposed to use water for drinking purposes, save only for the cattle

and other domestic animals. Fru it and vege

tation were supposed to supply all the water required, while wine and fruit juice were served for drinks in moderation.

Lodge Number One was at Ephesus, theDyani or Moon Lodge (Dei-Anna, or God of

Love) is dedicated “To the Love of God for Ma n” ; so the Ma-Esse ne, or Masonic Lodge

Num ber One was Ef-Esu s (Ioe su s) Jewishequivalen t M-Esse-act. The date of Danielvii:14-18; viii :13; ix:25-26, to A.D. 80 shows

Persian, Babylonian Messianism and Jewish

Messianic gnosis, while the Fall of Hierosy-

lyna in A. D. 70 (R. C. 75) gave a further im pu lse; Samar ian (Sam -A ryan ), An tiocheiangnosis (see Gabriel of Hebron, p. 452, The

Nazarenes , by Dun lap) ; The Nazaraioi , etc. ,who did not marry but became Hermits andlived apart (separated), The Nazarya, on theJordan (Gah-Dan) and beyond in Nabathea, at

Bassora and the Nazra, in Arabia, were like the

I-Essenes, well versed in the names of the

Messengers (p. 453).

Simon Magus was a Magi, as was Jesus,else, why did the Magi say, “we have seen

his star in the East and have come West toshow our worship of Him.” Wo uld these

Magi, the most zealous and jealous of all theOrders, have come to his birth-place unless

they were related to Him? And would Herod

have ordered the slaughter of all first-born

Persian children in Palestine unless Jesus

was born of Persian parents? And did notall Hebronic families splash blood on the door

po st? W hy? Be cause they knew th at Per

sians, Essenes, Zend, Nazarenes and Nazar-ites did not shed blood, but red paint savedthe day and the tables were turned, because

the blood stains were pointed out on the Jew-

isfwdoor posts, so that Herod had a slaughter

of his ow[n people instead. Th is is why, whenPilate, to test him, sent Jesus to him to be tried,sent him back to Pontius, who himself was an

Essene. “Ecce Homo” ! W HA T a man!W hat A Man! W hat a MAN ! said Pilate.

This is still the salutation of all his followers,

and was said of the Roman Centurions, whowere all members of the Order of Centurions

and in alliance with the Essenes and Nazarenes.

Justin Martyr, Iranaeus (the Rosaecrucian),Hyppolytus were in strong opposition to Me-rander, Saturninus, Karpockrates, Kerinthus,

not only for substituting one or seven angeloiin place of One Supreme God, but because they

also held the Salvator (the Messenger—Jesua)and the Christos as entirely distinct from any

being of flesh and blood (see Gabriel of H e

bron, pp. 453 and 4 “The Naz arenes .”

The Jews held that the angel Joshua couldnot even be born in the flesh while the Persianscalled Jesus “Jeshua,” Iessa, Jessa, Essa andother titles of honor and respect identifying

him with the being Soshya—of the Avesta-

Zend and calling themselves Soshya-Na-Thas,

or followers of Soshya. Th ey held also thatour Supreme Grand Master, who lived in Mt.

Moriah and ruled Sam-Narya (Samaria) during Jesu s’ life and tau ght Him, had erected the py ramid of Gizehs long before and name d itfor the coming Christ. (M aria-El was Su

prem e Grand Mas ter of the Nazarenes, butmade Jesus Chief Nazarene, and Nazarite of

the World.)




Tke Simplicity of tke Trutk By Helen B. Joknston

But let your communication be “Yea, Yea; Nay, Nay,"

for whatsoever is more than these cometh of e^il. M att. 5=37

ME RICA NS have the name of be

ing lavish even to the extent of being wasteful. The average Am eri

can laughs at this baneful accusation of his brother across the wa

ter, and even is pleased with the

idea that he is not, in any sense of the word,considered niggardly or stingy.

There is virtue in being generous, but toomuch generosity in the use of words with

which to clothe our idea often results in obscurity, or total eclipse of the idea itself. It

may not be our habit of thinking of words asmatter, but are they not forms to express toeach other mental conceptions? The less ma

terial we use the more evident will be thespirit.

Our own much speaking has retarded our growth, and our demand for the highly colored

descriptive matter, in the form of words, has placed into the hands of many a false prop he t

a garment wherewith to hide his lack of spirit

ual wisdom. W e have become so used to the

elaborate explanations that it is almost im possible for us to grasp, in its en tire ty , a sim

ple direct statem ent.The wise man understands the significance

of our text, and he restricts his vocabulary, asnearly as possible to the simple statement of facts or a denial of that which he knows to

be false. Th is to him is no restrict ion, in ex

pressing his idea, for, instea d of ponderous phraseology he has secured th at which is mos tessential in the expression of thought, concise

ness and significance.I had the pleasure, recently, of visiting one

of the largest jewelry establishments in New

York. Wh o has not been dazzled upon entering one of these palaces, with the glint andglitter of precious stones and minerals? For

an hour or more I revelled in the beauty of

numberless exquisite designs on almost everyconceivable article for use or adornm ent. Iwas attracted by a small vase the only virtue

of which seemed to be its exquisite simplicity.

I asked the price, and as the amount seemed

to be exorbitant, 1 said: “Why so dear whenit does not contain work of art on the engraved

articles?” My friend answere d: “It is not nec

essary to have perfect material for the embellished article. An imperfect piece of castingmay be engraved; a blow-hole can be skill

fully covered with a fantastic scroll or a continuous pattern. This vase, as it stands, is

perfect, and the pu rchase r mus t pay for th at

high quality of material and workmanshipwhich can bear the most careful scrutiny.”

This brought to mind the words of our beloved Master, which we often hear in the Tem

ple: “For ge t all th at you have learned abou t

spirit and soul and mind. Come to the temple

as little children with pure hearts and inquiring mind. Don ’t confuse wh at you learn of

trut h w ith wh at you have been told somewhere,

or with any preconceived notion you mayhave.”

Truth does not need much speaking, for it

cannot be expressed in rhetoric. Tru th canonly be expressed in BEIN G. The words

should be simple and direct. It is not the com

plex ity of T ruth th at makes it ha rd for usto understand, it is the complexity of our

ignorance; the complex mind we bring to bear on the statements of truth.

How lavish we are with our words, especially when we do not know, very well, what

we are talking about. W hy do we use highly

colored, descriptive adjectives, ponderousrhetoric, profound similies, when we want to

express a beautiful vision or an inspiringthoug ht? It cannot be that our inspiration is

so great that it taxes our ability to express.

Jesus used the simplest language: “The kingdom of heaven is within you;” “Blessed are the pure in hear t.” I t mus t be for our lack of vision. W e sense our own pove rty of feeling,

our lack of consciousness, and we would cover our najkedness, our incompleteness, our in

competence with our much speaking.

It was no wonder Jesus loved the children.

Page Twenty-n ine



We are not as far advanced as the children, for

we have so much to forget, so much we havelearned that isn’t true, before we may be as

they are. All sincere Rosa ecrucians will earnestly pray for that purity of mind that will

enable them to conceive a simple direct statemen t of the truth. Hum anity is so prone to

be egotist ical . W e take the tr u th and scur ry back in mem ory for something we ma y have

heard somewhere, to compare it with, before

we dare stamp it with our approval. We have

thought so much in the external and superficial that the very simplicity of the truth is

beyond our comp rehension. Yet we have the'

Word that “a wayfaring man, though a fool,

need not err therein.”Take a lesson from the simple narrative of

the birth of Jesus. One might write volumes

on it, but the simple scribe of two thousand

years ago told it in one para graph : “And she

broug ht fo rth he r fir st bo rn son and wrapp edhim in swaddling clothes, and laid him in a

manger, for there was no room in the inn.Luke 2:7.” W ha t a word picture, witho ut an

unnecessary stroke of the pen, or a word that

could be omitted 1 Who has not seen that

girlish figure bending over her baby as shemade a cosy nest for him in the ha y ! Wh o has

not heard the chant, with the serious note init, as she rocked him in her arms, pondering

many things in her heart! Wh o has not pon

dered over the inscrutable wisdom of those

wise men! The pomp and the ceremony was

Book Reviews

TH E SOUL OF AN ORGAN. By Louise Vesce- lius-Sheldon. Published by the Christopher Publishing Company, 1140 Columbus Ave., Boston, Mass. Price. $1.00. A pleasin g little book on the health- restoring agency of music. The widespread interest in music, which is growing daily, is certainly an avenue through which the higher forces can work directly for the alleviation of human suffering.

B R O T H E R O F T H E T H IR D D E G R E E . B y Will E. Garver. Publish ed by Purdy Pub lishing Co., 1,000 Mailers B ldg., Chicago, 111. An o ccult sto ry of

Mystic Initiation worthy of a place beside Lytton’s “Zanoni,” and “A Strange Story,” or the celebrated "Count de Gabalis.” It is well written, giving many occult truths in an interesting and pleasing manner. We recommend this book to all true seekers whether Rosaecrucians or not. To those who have received illumination it is of added interest, because of the vivid descriptions of this soul’s trials and tests in its desire for knowledge.

Page Thirty

very effectually expressed in the service of

love.

But what of the Inn? We forget it as soonas its negative qualities are expressed. It may

have been well equipped to minister to the

needs of the mother and her babe, but of itsequipm ent and facilities we know nothing. All

we know is “and there was no room for them

in the inn.” It was not its material poverty, or ks lack of ability, but its lack of service that

compelled it to surrender to the abode of theinnocent cattle, the honor of being the birth

place of Him who wa s to go down in history as

the Saviour of the world. It was not its emptiness, but because it was SO FU LL . Had theinnkeepers only a little of the wisdom of thewise men how quickly they would have made

room, yes, in the guest-chamber. Th eir igno r

ance did not deter, for one moment the truthof the birth of Him who should be called“Wonderful” “Counsellor,” “The Everlasting

Prince of Peace,” “The King,” “The Son of

God.”

As earnest Rosae Crucians let us give care

ful preparation to our mentality that the Truth

will not get the same reception that Mary and

Josep h received at the inn. Ability to preach,to write beautiful sentiments, to weave fan

tastic word pictures and visions will avail usnothing unless the simple truth is conceivedand finds lodgm ent in he art and life. Le t us

dump out our paraphernalia of world knowl

edge, and make room for the King.

and Exchanges

O U R E X C H A N G E S

PH ILO SO PH Y OF HEA LTH . Edited by J. H. Tilden , M.D., Denver, Colo. Subscr iption price $1.00. From the July number Tabic of Contents we recommend, The Importance of Getting Understanding and the Care of Children.

TH E MA STER MIND. Edited by Annie RexMilitz, Lo s An geles , Cal. The article “The Child’s Query—Where Did I Come From?” is of unusual interest to parents.

NOW . Edited by Henry Harrison Brown, San Fran cisco, Cal. $1.00 a year. A New Thoug ht magazine of helpful and uplifting reading, which is worthy of a more refined typograph ical display. A magazine devoted to the affirmation of culture and refinement in thought should also demonstrate that high thought in its form and columns.




T H E N E W T H O U G H T T R U T H . E dit ed by Miss Har riet C. Hulick, St. Louis, Mo. $1.00 a year. The June number contains, among other interesting reading, an article on Numerology, by Lorrie Rolindi, which is of value to all students of mysticism.

THE CHANNEL, for July, edited by Marie Rus- sak, Los Angeles, Cal., contains an interesting article on the Science of Occult Healing. For announcement see advertisement on page 32.

THE GLEANER, 104 Eutaw Ave. , East Lynn, Mass. The Astrolo gical Mon thly of the East. This magazine promises to be one of the leading astrological journals of United States and it is recommended to all our readers.

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PORTRAITS OF THE MASTERS{ S i g n e d i n Z e n - Z a r )

The Temple Supply Association, 101 West 126th St., New York, has secured the rights to reproduce

and sell portraits of the Ma sters of the East. During the last 25 years travellers and students of Theosophy visiting the Far East have brought back to United States copies or paintings of these auth

orized originals, but it is only recently the Temple Supply Association has secured the rights to reproduce the same in United States.

At the present time the following reproductions are ready for delivery in the following sizes:

MORIA-EL, The Illustrious.

KUT-HU-MI, The Illuminator.

PHOTOGRAPHSSize3x4........................................................................................

4x5........................................................................................

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10x12 .................................................................................................. 4.0012x14 ................................................................................................ 5.00

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JESUS, The Na-zar-ene.

PHOTOGRAPHS Hand Colored

Size Price3x4 $2.505x7 .3.007x9 3.50

10x12 ................................................................................................ 5.5012x14 ................................................................................................ 7.5014x19 .................................................................................................10.00Life Size ........................................................................................ 25.00

Half- tone Reproduction

3% x 4(>£ 25c

T k e Tem ple Supply Associa tion

101 W ES T 126TH STREE T

N E W Y O R K .

Page Thirty-one




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Students of Mysticism will find much of deep andlas t ing interes t in this new contr ibution to themystical li terature of the day. Two f ine i l lus tra tions have been added to this excellent work.

THE GNOSTIC PRESSBox 696 San Dieg o, California

The A to Z Horoscope

Delineator

Is the American Text Book of AstrologySecond, revised and enlarged edition now

ready. Cloth, 363 pag es, illustrated, price $2.00 postpaid. Tea ches practical, Modern Astrology for private or public practice.

One of the 27 Astrological works by Llewellyn George, F. A. S., Principal of the LL EW ELLYN COLLEGE OF ASTROLOGY, editor of the monthly “Astrological Bulletina” magazine (no w in 8th year). Send for catalogue , prospectus, etc. FR EE . Address:

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Brother of the Third Degree

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EDITOR, MARIE RUSSAK.Partial Contents of Last Three Issues.

JANUARY, 1916 My Experience with the Living

Dead Man.Reincarnation.The New Race of the West. There Is no Death.Color Language.Hypnotism, Mesmerism,

Suggestion ism.The Plotinus of MacKenna.The First Toistoist.

And ten other articles.

APRIL, 1916 The Phenomena of Dreams.War Sonnets.The Little Indesirables. Freemasonry in the Bible. Numerical Significance of

Language .

History of the Order Rosae Crucis.

Occultism in Nature and History. And ten other articles.

JULY, 1916 A Psychic Revelation—Patience

Worth .How the Karoks got Fire . Wider Psychology of Insani ty . The Science of Occult Healing. Pimeria.Spiritual Significance of the

War.Reincarnation in the Bible.The Ghost of the Lonely Cape.

And many other articles.

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Page Thirty- two

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Documents

The American Rosae Crucis, June 1916.pdf